TRV
Translation
King James Version
And they taught in Judah, and had the book of the law of the LORD with them, and went about throughout all the cities of Judah, and taught the people.
Complete Jewish Bible
They taught in Y'hudah, having a scroll of the Torah of ADONAI with them; they circulated through all the cities of Y'hudah, teaching among the people.
Berean Standard Bible
They taught throughout Judah, taking with them the Book of the Law of the LORD. They went throughout the towns of Judah and taught the people.
American Standard Version
And they taught in Judah, having the book of the law of Jehovah with them; and they went about throughout all the cities of Judah, and taught among the people.
World English Bible Messianic
They taught in Judah, having the book of the LORD’s law with them; and they went about throughout all the cities of Judah, and taught among the people.
Geneva Bible (1599)
And they taught in Iudah, and had the booke of the Lawe of the Lord with them, and went about throughout all the cities of Iudah, and taught the people.
Young's Literal Translation
And they teach in Judah, and with them is the Book of the Law of Jehovah, and they go round about into all cities of Judah, and teach among the people.
In the KJVVerse 11,533 of 31,102
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Commentary on 2 Chronicles 17 verses 1–9
1 ¶ And Jehoshaphat his son reigned in his stead, and strengthened himself against Israel.
2 And he placed forces in all the fenced cities of Judah, and set garrisons in the land of Judah, and in the cities of Ephraim, which Asa his father had taken.
3 And the LORD was with Jehoshaphat, because he walked in the first ways of his father David, and sought not unto Baalim;
4 But sought to the LORD God of his father, and walked in his commandments, and not after the doings of Israel.
5 Therefore the LORD stablished the kingdom in his hand; and all Judah brought to Jehoshaphat presents; and he had riches and honour in abundance.
6 And his heart was lifted up in the ways of the LORD: moreover he took away the high places and groves out of Judah.
7 Also in the third year of his reign he sent to his princes, even to Benhail, and to Obadiah, and to Zechariah, and to Nethaneel, and to Michaiah, to teach in the cities of Judah.
8 And with them he sent Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tobadonijah, Levites; and with them Elishama and Jehoram, priests.
9 And they taught in Judah, and had the book of the law of the LORD with them, and went about throughout all the cities of Judah, and taught the people.
Here we find concerning Jehoshaphat,
I. What a wise man he was. As soon as he came to the crown he strengthened himself against Israel, Ch2 17:1. Ahab, an active warlike prince, had now been three years upon the throne of Israel, the vigour of his beginning falling in with the decay of Asa's conclusion. It is probable that the kingdom of Israel had, of late, got ground of the kingdom of Judah and began to grow formidable to it; so that the first thing Jehoshaphat had to do was to make his part good on that side, and to check the growing greatness of the king of Israel, which he did so effectually, and without bloodshed, that Ahab soon courted his alliance, so far was he from giving him any disturbance, and proved more dangerous as a friend than he could have been as an enemy. Jehoshaphat strengthened himself not to act offensively against Israel or invade them, but only to maintain his own, which he did by fortifying the cities that were on his frontiers, and putting garrisons, stronger than had been, in the cities of Ephraim, which he was master of, Ch2 17:2. He did not strengthen himself, as his father did, by a league with the king of Syria, but by fair and regular methods, on which he might expect the blessing of God and in which he trusted God.
II. What a good man he was. It is an excellent character that is here given him. 1. He walked in the ways of his father David. In the characters of the kings, David's ways are often made the standard, as Kg1 15:3, Kg1 15:11; Kg2 14:3; Kg2 16:2; Kg2 18:3. But the distinction is nowhere so strongly marked as here between his first ways and his last ways; for the last were not so good as the first. his ways, before he fell so foully in the matter of Uriah (which is mentioned long afterwards as the bar in his escutcheon, Kg1 15:5), were good ways, and, though he happily recovered from that fall, yet perhaps he never, while he lived, fully retrieved the spiritual strength and comfort he lost by it. Jehoshaphat followed David as far as he followed God and no further. Paul himself thus limits our imitation of him (Co1 11:1): Follow me, as I follow Christ, and not otherwise. Many good people have had their first ways, which were their best ways, their first love, which was their strongest love; and in every copy we propose to write after, as we must single out that only which is good, so that chiefly which is best. The words here will admit another reading; they run thus: He walked in the ways of David his father (Hareshonim), those first ways, or those ancient ways. He proposed to himself, for his example, the primitive times of the royal family, those purest times, before the corruptions of the late reigns came in. See Jer 6:16. The Septuagint leaves out David, and so refers it to Asa: He walked in the first ways of his father, and did not imitate him in what was amiss in him, towards the latter end of his time. It is good to be cautious in following the best men, lest we step aside after them. 2. He sought not to Baalim, but sought to the Lord God of his father, Ch2 17:3, Ch2 17:4. The neighbouring nations had their Baalim, one had one Baal and another had another; but he abhorred them all, had nothing to do with them. he worshipped the Lord God of his father and him only, prayed to him only and enquired of him only; both are included in seeking him. 3. That he walked in God's commandments, not only worshipped the true God, but worshipped him according to his own institution, and not after the doings of Israel, Ch2 17:4. Though the king of Israel was his neighbour and ally, yet he did not learn his way. Whatever dealings he had with him in civil matters, he would not have communion with him, nor comply with him in his religion. In this he kept close to the rule. 4. His heart was lifted up in the ways of the Lord (Ch2 17:6), or he lifted up his heart. He brought his heart to his work, and lifted up his heart in it; that is, he had a sincere regard to God in it. Unto thee, O Lord! do I lift up my soul. His heart was enlarged in that which is good, Psa 119:32. He never thought he could do enough for God. He was lively and affectionate in his religion, fervent in spirit, serving the Lord, cheerful and pleasant in it; he went on in his work with alacrity, as Jacob, who, after his vision of God at Bethel, lifted up his feet, Gen 29:1, margin. He was bold and resolute in the ways of God and went on with courage. His heart was lifted up above the consideration of the difficulties that were in the way of his duty; he easily got over them all, and was not frightened with winds and clouds from sowing and reaping, Ecc 11:4. Let us walk in the same spirit.
III. What a useful man he was, not only a good man, but a good king. He not only was good himself, but did good in his generation, did a great deal of good. 1. He took away the teachers of lies, so images are called (Hab 2:18), the high places and the groves, Ch2 17:6. It is meant of those in which idols were worshipped; for those that were dedicated to the true God only were not taken away, Ch2 20:33. It was only idolatry that he abolished. Nothing debauched the nation more than those idolatrous groves or images which he took away. 2. He sent forth teachers of truth. When he enquired into the state of religion in his kingdom he found his people generally very ignorant: they knew not that they did evil. Even in the last good reign there had been little care taken to instruct them in their duty; and therefore Jehoshaphat resolves to begin his work at the right end, deals with them as reasonable creatures, will not lead them blindfold, no, not into a reformation, but endeavours to have them well taught, knowing that that was the way to have them well cured. In this good work he employed, (1.) His princes. Those about him he sent forth; those in the country he sent to teach in the cities of Judah, Ch2 20:7. He ordered them, in the administration of justice, not only to correct the people when they did ill, but to teach them how to do better, and to give a reason for what they did, that the people might be informed of the difference between good and evil. The princes or judges upon the bench have a great opportunity of teaching people their duty to God and man, and it is not out of their province, for the laws of God are to be looked upon as laws of the land. (2.) The Levites and priests went with the princes, and taught in Judah, having the book of the law with them, Ch2 17:8, Ch2 17:9. They were teachers by office, Deu 33:10. Teaching was part of the work for which they had their maintenance. The priests and the Levites had little else to do. But, it seems, they had neglected it, pretending perhaps that they could not get the people to hear them. "Well," says Jehoshaphat, "you shall go along with the princes, and they with their authority shall oblige the people to come and hear you; and then, if they be not well instructed, it is your fault." What an abundance of good may be done when Moses and Aaron thus go hand in hand in the doing of it, when princes with their power, and priests and Levites with their scripture learning, agree to teach the people the good knowledge of God and their duty! These itinerant judges and itinerant preachers together were instrumental to diffuse a blessed light throughout the cities of Judah. But it is said, They had the book of the law of the Lord with them. [1.] For their own direction, that thence they might fetch all the instructions they gave to the people, and not teach for doctrines the commandments of men. [2.] For the conviction of the people, that they might see that they had a divine warrant for what they said and delivered to them that only which they received from the Lord. Note, Ministers, when they go to teach the people, should have their Bibles with them.
IV. What a happy man he was. 1. How happy he was in the favour of his God, who signally owned and blessed him: The Lord was with him (Ch2 17:3); the word of the Lord was his helper (so the Chaldee paraphrase); the Lord established the kingdom in his hand, Ch2 17:5. Those stand firmly that have the presence of God with them. If the beauty of the Lord our God be upon us, that will establish the work of our hands and establish us in our integrity. 2. How happy he was in the affections of his people (Ch2 17:5): All Judah brought him presents, in acknowledgment of his kindness in sending preachers among them. The more there is of true religion among a people the more there will be of conscientious loyalty. A government that answers the end of government will be supported. The effect of the favour both of God and his kingdom was that he had riches and honour in abundance. It is undoubtedly true, though few will believe it, that religion and piety are the best friends to outward prosperity. And, observe, it follows immediately, His heart was lifted up in the ways of the Lord. Riches and honour in abundance prove to many a clog and a hindrance in the ways of the Lord, an occasion of pride, security, and sensuality; but they had a quite contrary effect upon Jehoshaphat: his abundance was oil to the wheels of his obedience, and the more he had of the wealth of this world the more was his heart lifted up in the ways of the Lord.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Second Chronicles 17:9 vividly portrays a foundational initiative during the reign of King Jehoshaphat of Judah, underscoring his profound commitment to national spiritual renewal. This verse details the extensive educational campaign spearheaded by his appointed officials—princes, Levites, and priests—who systematically traversed all the cities of Judah. Their core mission was to diligently teach the people "the book of the law of the LORD," signifying a deliberate and comprehensive effort to re-establish divine instruction and covenant faithfulness as the bedrock for the kingdom's life, stability, and prosperity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs several literary devices to convey its profound message. Narrative Detail is prominently featured, providing precise information regarding the agents of the reform ("they" referring to princes, Levites, and priests), the specific content of their instruction ("the book of the law of the LORD"), their method of dissemination ("went about"), and the extensive scope of their mission ("throughout all the cities of Judah"). This meticulous detail lends both credibility and vividness to the account of Jehoshaphat's reforms. There is also a powerful Emphasis on the Word of God, as "the book of the law of the LORD" is explicitly named as the central and authoritative instrument of their teaching. This highlights the Chronicler's deep theological conviction that national prosperity, spiritual health, and covenant faithfulness are directly contingent upon diligent adherence to divine instruction. Furthermore, the systematic nature of the campaign, repeatedly emphasized by "went about throughout all the cities," implies a profound Thoroughness and Diligence, portraying Jehoshaphat's initiative as a truly comprehensive and unwavering commitment to re-educate the entire nation in righteousness. The Repetition of "taught" at the beginning and end of the verse (taught... and taught the people) serves to underscore the primary and persistent nature of their activity.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully underscores a foundational biblical truth: the well-being and flourishing of God's people are inextricably linked to their intimate knowledge of and faithful obedience to His revealed Word. Jehoshaphat's proactive initiative reflects a profound understanding that spiritual decline and societal decay often stem from widespread ignorance or deliberate neglect of divine instruction. By systematically teaching the Law, he aimed to meticulously re-establish and strengthen the covenant relationship between God and Judah, recognizing with deep insight that true national strength and enduring prosperity emanate from spiritual faithfulness, rather than solely from military might, political alliances, or economic prowess. This unwavering commitment to widespread biblical education serves as an enduring model for all generations, emphasizing that the genuine transformation of individuals, families, and communities fundamentally begins with the diligent dissemination and heartfelt reception of God's immutable truth. It highlights God's consistent and passionate desire for His people to intimately know Him through His revealed Word, thereby equipping them for righteous living, faithful service, and a life that honors His covenant.
REFLECTION AND APPLICATION
2 Chronicles 17:9 offers profound and enduring lessons for contemporary believers, spiritual leaders, and communities today. It challenges us to critically examine the centrality of God's Word—the Bible—in our personal lives, within our families, and throughout our collective communities. Just as King Jehoshaphat astutely recognized the transformative power of the Law for his nation, we are powerfully reminded that spiritual vitality, moral uprightness, and societal flourishing are deeply and intrinsically connected to a thorough understanding and faithful obedience to Scripture. This verse serves as a compelling call for intentional, systematic, and widespread efforts to spread biblical knowledge, whether through robust and expository church teaching, dedicated small group discipleship, consistent personal Bible study, or regular family devotions. It encourages every believer to be an active participant in ensuring that the foundational truths of God's Word are readily accessible, deeply comprehended, and consistently applied by all, thereby countering the pervasive spiritual apathy, doctrinal drift, and moral relativism prevalent in many contexts today. Our commitment to biblical literacy is not merely an academic pursuit or an intellectual exercise; it is a vital, non-negotiable component of spiritual growth, faithful living, and effective witness, equipping us to navigate a complex and challenging world with divine wisdom and unwavering conviction.
Questions for Reflection
FAQ
What was "the book of the law of the LORD" that they taught?
Answer: "The book of the law of the LORD" primarily refers to the Torah, which comprises the first five books of the Old Testament: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. This sacred collection contained God's foundational instructions, divine commands, statutes, and principles given through Moses to the people of Israel. It was far more than a mere legal code; it was a comprehensive guide for living in covenant relationship with God, encompassing moral, civil, and ceremonial laws, alongside crucial historical narratives that revealed God's character, His redemptive plan, and His dealings with humanity. Its widespread teaching was absolutely crucial for the spiritual health, national identity, and moral integrity of the nation, as it meticulously outlined the terms of their unique covenant with Yahweh and provided the essential framework for a righteous and just society, as powerfully emphasized in Deuteronomy 4:1-8.
Why was this teaching initiative so important for Judah?
Answer: This teaching initiative was critically important for several profound reasons. Spiritually, Judah, much like the northern kingdom of Israel, was perpetually prone to idolatry and syncretism, often leading to a neglect of their covenant obligations with God. Widespread ignorance or disregard of the Law inevitably led to moral and spiritual decline. Jehoshaphat, with remarkable foresight, understood that true national strength, stability, and prosperity were deeply rooted in faithfulness to God, which in turn necessitated that the people intimately know and faithfully obey His commands. Politically, a unified understanding and adherence to God's Law fostered social cohesion, promoted justice, and provided a stable, divinely sanctioned foundation for the kingdom. The initiative also served to restore the proper and vital role of the Levites and priests as authoritative teachers of the Law, a duty explicitly outlined in Deuteronomy 33:10. By making the Law accessible and comprehensible throughout all the cities, Jehoshaphat aimed to ignite and sustain a kingdom-wide spiritual revival, ensuring that God's Word permeated every facet of national life and effectively countered the pervasive influence of pagan practices and spiritual apathy.
CHRIST-CENTERED FULFILLMENT
The systematic and diligent teaching of "the book of the law of the LORD" in 2 Chronicles 17:9, while a commendable act of Old Testament faithfulness and obedience, ultimately serves as a powerful foreshadowing that points to the greater and ultimate Teacher, Jesus Christ. The Old Testament Law, though holy and good, revealed God's perfect standard and His desire for humanity, but simultaneously exposed humanity's inherent inability to perfectly fulfill it, thereby necessitating a Savior (Romans 3:20). Jesus, as the incarnate Word of God (John 1:1), perfectly embodies, fulfills, and transcends the Law (Matthew 5:17). He is not merely a teacher of the Law but the very embodiment of God's divine instruction and character, uniquely revealing the Father fully and intimately (John 1:18). Through His perfect life, atoning death, and glorious resurrection, Christ accomplishes what the Law, due to human weakness, could not: He provides perfect righteousness and a gracious means for sinners to be reconciled to a holy God (Romans 8:3-4). Furthermore, the Holy Spirit, the Spirit of Christ, now indwells believers, writing God's law not on external tablets of stone but directly upon human hearts, empowering them to live in genuine obedience rooted in love and grace (Jeremiah 31:33, Hebrews 8:10). Just as Jehoshaphat's officials diligently brought the written Law to the people, so too does the Church, empowered and guided by the Holy Spirit, now proclaim the living Word, Jesus Christ, to all nations, inviting them into a transformative, life-giving relationship with Him (Matthew 28:19-20, Acts 1:8). In Christ, the need for external instruction is met by an internal transformation, leading to a deeper, more profound, and Spirit-empowered obedience that flows from a heart of love and grace (John 14:15, Galatians 5:22-23).